An Analysis of 2 Peter 3:1–18, By Rod MacArthur

I am happy to share an excellent article on 2 Peter 3 written by my good friend Rod MacArthur. He is an excellent student of the Word. I will break his offering up into installments. For an in-depth study of 2 Peter 3 that fully concurs with Rod's article, see my The Elements Shall Melt With Fervent Heat.

Enjoy!!

Don K. Preston

 

An Analysis of 2 Peter 31–18 by Rod MacArthur The Text (NAS)

This is now, beloved, the second letter I am writing to you in which I am stirring up your sincere mind by way of reminder, 2 that you should remember the words spoken beforehand by the holy prophets and the commandment of the Lord and Savior by your apostles. 3 Know this first of all, that in the last days mockers will come with mocking, following after their own lusts, 4 and saying, “Where is the promise of His coming? For since the fathers fell asleep, all continues just as it was from the beginning of creation.” 5 For when they maintain this, it escapes their notice that by the word of God heavens existed long ago and earth was formed out of water and by water, 6 through which the world at that time was destroyed, being flooded with water. 7 But the present heavens and earth by His word are being reserved for fire, kept for the day of judgment and destruction of ungodly men. But do not let this one escape your notice, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. 9 The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance. 10 But the day of the Lord will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up. 11 Since all these things are to be destroyed in this way, what sort of people ought you to be in holy conduct and godliness, 12 looking for and hastening the coming of the day of God, on account of which the heavens will be destroyed by burning, and the elements will melt with intense heat! 13 But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells. Therefore, beloved, since you look for these things, be diligent to be found by Him in peace, spotless and blameless, 15 and regard the patience of our Lord salvation; just as also our beloved brother Paul, according to the wisdom given him, wrote to you, 16 as also in all letters, speaking in them of these things, in which are some things hard to understand, which the untaught and unstable distort, as also the rest of the Scriptures, to their own destruction. 17 You therefore, beloved, knowing this beforehand, be on your guard lest, being carried away by the error of unprincipled men, you fall from your own steadfastness, 18 but grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him the glory, both now and to the day of eternity. Amen.

Possible Interpretations

Some items are clear and beyond dispute in this chapter; which aid our interpretation. First, we must consider the larger context of both books (v. 1). Next, this chapter involves matters discussed both by the prophets of old and Jesus with his apostles (v. 2). Also, mockers would scoff at the idea of Jesus’ “coming” (vv. 3–4). And, a fiery judgment and destruction was pronounced (v. 7). The assurance that the “day of the Lord” would indeed come (v. 10) bringing total dissolution of “all these things” (vv. 10–12), coupled with a fulfilled promise for a righteous environment (v. 13), calls for diligence to grow in knowledge (vv. 14–18).

However, at least two important and vastly distinct events can be held forth as the fulfillment of the pronouncement. Either Peter warned of those activities associated with a “second coming” of Jesus at earth’s end; or he warned of the collapse of Judaism in the fall of Jerusalem, AD 70. This study is primarily designed to investigate which of these two more likely represents Peter’s intent. I believe the judgment and destruction of Jerusalem is Peter’s concern. See what you think as you consider this presentation.

The Position Generally Taken; and, Why

Almost every sermon and/or Bible study based on 2 Peter 3 and every commentary I have personally examined present this material as though Peter were discussing the fiery end of our planet. Though this paper argues for the other conclusion, it seems essential to briefly array key areas of Peter’s material prompting one to draw the “end of time” conclusion. There may be other considerations, but these are the most prominent. Peter referenced events in the last days (v. 3). It is easy to follow popular uses of this phrase to a future period of earth history (“We may be in it now!”) just prior to the Lord’s return. This would point to an “end of time” conclusion.

The scoffers’ point of ridicule is that the promise of His coming (v. 4) hadn’t been kept even though 35 years had already passed. Many today are still looking for the Lord to return, so it is easy to attach that meaning to these words.

Most likely verses 7 and 10–12 provide the greatest evidence for an “end of time” conclusion and the greatest difficulty to a “AD 70” conclusion. The present heavens and earth being reserved for fire could cause one to think of a fiery end to the universe (v. 7). Add to that the heavens passing away, the elements melting in intense heat, and the earth and its works being burned up (vv. 10–12), and one seems to have abundant fuel for that conclusion.

But, one must always examine the bases for his conclusions, when warranted, by the facts. In this case we are challenged to rethink the generally accepted conclusion (i.e., in favor of the “end of time”). We will provide evidence in each instance of how the phrase or idea is used elsewhere in the Scriptures. If the “end of time” conclusion isn’t demanded by the phrases, then the context can wield its influence, as it should, perhaps to a different conclusion.

Keys in the Text

As in any disputed text most words and phrases are clear and above dispute. However, one will always find certain “key” words and/or phrases upon which the meaning of the passage turns. In our text we have several such keys whose meanings are critical, and some of them have two or more possible meanings, even in the context of scripture. We will list these keys along with essential cross-reference information. Check the appendices for more comprehensive lists and comparisons.

last days (v. 3)—This phrase almost always refers to the end of a nation’s life; as it were, “the last days” of her existence. Reference scriptures that discuss “last days,” “time of the end,” and “end time.” Pay special attention to Daniel’s usage. See Appendix A for a full listing of these verses. In the NT it always applies to the time/age of Jesus. I know of no scripture where this phrase is used of any specific time beyond Jerusalem’s demise, whether it be of another nation’s destruction after that or of the entire earth’s judgment and destruction. Therefore, my conclusion is that Peter’s “mockers” did their mocking prior to AD 70 (the “end” of Jerusalem).

Granted, there are a few verses that use “last days” to refer to specific events: the end of a person’s life, the conclusion of a festival, etc. These do not negate the overall focus of Scripture when it refers to the “last days” of a nation or culture; as in the last days of the Mosaic Covenant. coming (vv. 4, 10, 12)—What “coming” was in view? Does it refer to: 1) Jesus’ coming to earth as Savior, 2) Jesus’ presence with his disciples through the Holy Spirit, or 3) Jesus’ approach to the nation through the agency of a different nation (Rome) to judge and destroy the first? It is used all three ways in the Bible (see Appendix B). A return of Jesus at the end of time is not demanded by or found in this term.

promise of His coming (v. 4)—This phrase contains two keys. The word “coming” when used of Jesus’ coming or the Lord’s coming carries three distinct meanings (see above). And when we factor in the mockers’ scoffing ridicule that wondered where the “promise” of such a coming was (i.e., why it hadn’t happened yet), we narrow our investigation regarding which “coming” Peter meant. As we note in Appendix B, “coming” was sometimes used of Jesus’ earthly ministry or of His sending the Holy Spirit to the apostles. Neither of these could be the “promised coming,” which was yet future to Peter, because those two had already happened by the time Peter wrote; leaving us with one possibility: A coming in national judgment.

We must take into account those places where Jesus promised to “come” which are connected with a fiery judgment (as Peter’s context clearly demands; 1 Pet. 412 shows that the “fiery ordeal” had already commenced). Choose from the verses listed in Appendix B, based on two criteria: 1) Promises that were made publicly, rather than privately to his apostles; and, 2) promises that regarded fiery judgment. The destruction of Jerusalem best fits these criteria.

In Appendix C we have listed the various times in Jesus’ public ministry where He warned of His “coming” against Jerusalem and to destroy the temple. Jesus’ disciples and apostles also taught the same, frequently warning that the time was soon (Jas. 58), or that it was shortened (1 Cor. 726, 29–31). Peter knew of a fiery trial (1 Pet. 16–7; 47, 12–19; 510), and the Hebrews writer warned of seeing “the day drawing near” (Heb. 1025, 27).

The point here is that the first century world was full of this teaching, that Jesus would return to destroy Jerusalem and the temple, and that the saints would undergo and need to endure persecution associated with that destruction. Jesus promised to return in that generation, before His apostles had finished preaching to the cities of Palestine (Matt. 1023), James said it was near, but after nearly 40 years the scoffers began to ridicule the promise, and thus to undermine the faith of Christians. Heavens and earth (vv. 7, 13)—The most obvious interpretation of this phrase is not necessarily the most accurate in Peter’s context, nor in prophetic usage. One is tempted to see only a reference to the physical universe and conclude that Peter foretold its final demise. There is another possibility that has support in the context and from the prophets, but it requires using the phrase in its figurative sense, rather than literally.

First, consider the contrast/comparison in vv. 6–7. The “world at that time” (which was destroyed, being flooded with water) is contrasted with the “present heavens and earth” (which are reserved for fire: the judgment and destruction of ungodly men). The physical universe was not destroyed in the flood, but the people were. In fact, today we do, as Peter did in his day, live on the same physical globe that Noah lived on. However, Peter contrasted the Heavens and Earth that were “reserved for fire” with the World that was “destroyed, being flooded.” (“That one was destroyed with water, this one shall be destroyed by fire.”) Does he mean the wicked society (which is all that was destroyed in the flood)? Or does he mean the physical universe? Notice again from v. 7, “judgment and destruction of ungodly men.”

Granted, the physical globe may be the arena in which men are judged and destroyed; but clearly the emphasis is on the people being condemned rather than on the earth being terminated. It is a different Heavens and Earth than the World destroyed in the flood (but, it is the same globe!).

Now consider v. 13 in which Peter expected New Heavens and Earth. “New” is contrasted to “present” of v. 7. Since “the present heavens and earth” seems to represent a society of men rather than the planet in that verse, we should expect the same here. The telling point is found in the words “according to his promise.” Nowhere in Jesus’ personal ministry is He quoted as mentioning anything about New Heavens and Earth. In fact, the phrase is found only three other times in the Bible: Isa. 6517; 6622; and Rev. 211. We must appeal to Isaiah for the promise and for its meaning.

“For behold, I create new heavens and a new earth; And the former things shall not be remembered or come to mind. But be glad and rejoice forever in what I create; For behold, I create Jerusalem rejoicing, And her people gladness. I will also rejoice in Jerusalem, and be glad in My people; And there will no longer be heard in her The voice of weeping and the sound of crying.” (Isa. 6517–19, my emphasis; see also Isa. 6622–24, noting especially the corpses of transgressors and the fire associated with the creation of a new heavens and the new earth). In the first place observe that the creation of new heavens and a new earth is contrasted with the former things of Isa. 6513–16, the wicked Jewish society. Secondly, note that new heavens and a new earth of v. 17 is called Jerusalem and her people in v. 18; and in v. 19 God calls them My people.

My conclusion from these two considerations, 1 Pet. 37, 13, is that the phrase “heavens and earth” refers to a society as it is defined by its ethnic distinctives as well as by its religious and philosophic identities. Thus, in v. 7 the “present heavens and earth” refers to the Jewish society of mockers, false teachers, and persecutors as it existed in Peter’s day; God’s former people. The “new heavens and earth” of v. 13 is exactly what Isaiah promised: (new) Jerusalem, her people, God’s people (see Gal. 426 and Heb. 1222 where “Jerusalem” is put for the church of Jesus Christ). See an extensive listing of similar phraseology in Appendix D.

day of the Lord (v. 10)—Universally this phrase refers to a judgment rendered by God against wicked and corrupt society. Mostly it foretells destruction of a sovereign nation by another nation acting as God’s agent (cf. Isa. 105–6). See Appendix E for a full listing.

The evidence supports the idea of a national judgment. Might it refer to universal judgment: a judgment in which God will pour out wrath on all men at once? This is nowhere mentioned in scripture. My conclusion is that this phrase is everywhere and only used in Scripture of national judgments. elements (vv. 10, 12)—In Peter’s day four (4) distinct meanings were attached to the word “elements” (stoicheion, from which we get “stoichiometry”, the quantitative relationship of constituent parts in chemistry). Occurring in this order of appearance they are: 1) elements or fundamentals of learning (i.e., A-B-Cs); 2) the four elemental substances upon which the physical universe was based (Earth, Air, Fire, Water); 3) elemental tenets of religion; and 4) heavenly bodies.

As you can see from Appendix F, the word is used only seven times in the NT, including the two in our passage. Paul used it four times; twice each in Galatians and Colossians, and the Hebrews writer used it once. In all five of these, “element” has meaning #3; in fact, they all refer to the rudiments of the Old Testament (which established Jewish society—the “old heavens and earth,” cf. Isa. 5116). Gal. 4 in its context discusses the role of the Law of Moses in bringing Jews in tact as a nation up to the time of Christ and asks why, once Christ set them free, they want to return to that Law. Col. 2 pursues the same question: Why let Judaizing teachers take you captive by enforcing on you the basic aspects of Moses’ Law? Heb. 5 mentions how tragically ignorant the Hebrew Christians were of the most basic tenets of those oracles; they needed almost the entire Hebrews letter to remind them of that former system’s foundation and shortcomings. In every Biblical use outside Peter the word translated “elements/elemental” referred to basic tenets of the Law of Moses. It is singularly possible for those usages to favor the same in Peter. In fact, in view of this evidence we should look for something in the context that would demand otherwise if we opt for one of the other three possible meanings here.

This is the end of the first installment. Stay tuned!